Narrated Abu Hurairah that the Prophet (saas) said, “I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.” (Bukhari and Muslim)

Saturday, 13 November 2010

Now that this is the "Qurbani" season, I wanted to look into the Fiqh of Qurbani. Having always had my parents, notably Padre doing this for me, over the last few years I have done this for the family, though was rather following what my Padre did. Now my curiousty now to find out what the Fiqh ruling is on Qurbani, I have found this excellent thorough answer on Sunni Path.

The Fiqh of the Qurbani of Eid-ul-AdhaAnswered by Ustadha Shaista Maqbool

Question:salams. I pray this finds u in the best of afiya and imaan.Could you please explain the fiqh of the qurbani given at the end of Hajj, in terms of (a) Who is it wajib upon? (b) Does the husband have to pay for his wife's qurbani, or is she legally responsible to pay for herself? (c) How does one make-up missed qurbani's? (d) Is is wajib for parents to pay for their children, and is this payed individually or can it be included with the parent's niya?Answer:

In the Name of Allah, Most Merciful, Most Kind.

The udhhiya is the sacrifice which is made during the Days of Sacrifice - from the the first day of Eid al-Adhha, i.e. 10th Day of Dhul Hijjah, until the last day - the end (i.e. sunset) of the 12th of Dhul Hijjah. The best is to do the sacrifice on the first day.

It is obligatory on every sane, mature (one who has reached puberty) Muslim who is not a traveler, who is rich (meaning who owns wealth which is beyond one's need equal to (or more than) nisab = 72 grams of gold or 100 grams of silver), and who has come upon the Day of Sacrifice of Eid.

Therefore, a wife who fulfills the latter conditions is obliged to pay for herself, though children who have not reached puberty are not. If one fulfills the above, it is obligatory on him to sacrifice one goat or sheep, or a seventh of a camel or cow. (In other words, one goat or sheep fulfills one person's obligation, and one camel or cow fulfills seven peoples' obligation.)

Conditions of the validity of the sacrifice

1-If the animal is a camel - it is at least 5 years old; if a cow, it is at least 2 years old, if a sheep or goat, it is at least 1 year old.2-It does not have any defects e.g. blindness in one or both eyes, or a limp which prevents it from walking to the place of sacrificing, or that it is very skinny, or it has an ear (or most of the ear) cut off, or its tail is cut off, or other deficiencies, worst than those mentioned.3-That the sacrifice be made after the 'Eid prayer, such that if it is done before, it is considered merely a slaughter, and the person stills owes a sacrifice.

From the sunnah acts of sacrifice:-To eat from the meat of the animal he has sacrificed. It is also sunnah for him to give some of it as charity (to the poor), and to store some, and to give some as a gift to the wealthy.

-To not cut the animal's hair or nails when the month of Dhul Hijjah comes.It is sunnah to do the slaughter by oneself, if capable, and to say and do what the Prophet, the greatest of peace and blessings of Allah upon him, did.Abu Dawud narrated in his Sunan: "The Prophet, peace and blessings of Allah upon him, sacrificed on the day of sacrifice...When he turned the faces (of the animals for sacrifice), he said: [Arabic text:]

إني وجهت وجهي للذي فطر السماوات والأرض على ملة إبراهيم حنيفا وما أنا من المشركين إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين لا شريك له وبذلك أمرت وأنا من المسلمين اللهم منك ولك عن محمد وأمته باسم الله والله أكبر ثم ذبح'I turn my face to the Creator of the of the heavens and the earth, on the religion of Ibrahim, worshipping only Allah, 'and he [Ibrahim] was not of the idolators'. Indeed my prayer, my rituals, my life and my death are for Allah, the Lord of Worlds, He has no partner, and with this I was commanded and I am from the Muslims. O Allah! [It is] from You and to You, on [behalf of] Muhammad [peace and blessings of Allah upon him] and his ummah. In the Name of Allah, Allah is the Greatest.'Then he slaughtered."

-If one is incapable of slaughtering by oneself, he gives the animal to someone who is and he witnesses the slaughter.-It is preferable (mustahab) for the one who is sacrificing to give the skin of the animal in charity. He may use it for himself, but he may not sell it or use it to pay the slaughterer with it.-It is not valid to give the price of the sacrificial animal instead of actually slaughtering it. This is because here the sacrifice in itself is the objective, contrary to zakah - where money may be given instead of the actual food - because the aim is to aid the poor.-It is okay to delay slaughtering the animal to the third day if there is an excuse such as rain, after this it is not allowed.[References from Al-Hadiyyah al-'Alaiyyah of Imam 'Ala al-Din son of Ibn 'Abideen and from Arkan al-Islam of Dr.Wahbi Sulayman Ghawiji, a contemporary Hanafi scholar.]

If one did not make the sacrifice in previous years in which it was obligatory on him, he must give the price (rather than slaughtering ananimal) of a sacrificial animal in charity, as stated in the Hashiyah of Ibn Abdieen. See Mufti Muhammad Kawthari's response on this topic (under Giving Qurbani -http://qa.sunnipath.com/issue_view.asp?HD=1&ID=8333&CATE=15) for more detail.

Salaam Bloggers, InshaAllah you are all well. I have taken a little sbatical from the Blogg. Now that I am back I am rearing to go with some articles that have tickled by taste buds over the last few months.

First of these is, an article by Shaykh Muhammad Maulud on by Shaykh Muhammad Maulud.

Alchemy of the Heart: Shaykh Muhammad Maulud Translated into English by Shaykh Hamza Yusuf

We gratefully acknowledge and thank the Zaytuna Institute for giving us the permission to reproduce this.

This is an edited transcription of excerpts from the audio tapes of the course Shaykh Hamza gave based on his translation of Shaykh Muhammad Maulud's Matharatul Qulub: The Alchemy of the Heart. This class took place in Hayward, California in 1999.Part 1: Shaykh Hamza's Preview to the Course The Heart Allah subhanahu wa t'ala says, "On that day nothing will benefit the human being, neither wealth nor children, only the one who brings Allah a sound heart." A sound heart is one that is free of defects and spiritual blemishes. Though the spiritual heart is centred in the physical heart, the heart being referred to here is the spiritual heart, not the physical heart. In ancient Chinese medicine, the heart houses what is known as "chen" which is "a spirit." The Chinese character for "thinking," "thought," "love," "virtue," and "intending to listen" all contain the ideogram for the heart. In fact, in every culture in the world, people use metaphors that deal with the heart; in English, we call people who are cruel, "hard-hearted people." There is also the idea of having "a cold heart" and "a warm heart." People who do not hide their emotions well "wear their hearts on their sleeves." When deeply affected, we say, "he affected me in my heart" or "in my core." In fact, the English word "core" means "inner most," and in Arabic, the equivalent "lub" comes from the Latin word, meaning "heart." Thus, the core of the human being is indeed the heart. The word "courage" also comes from the same root word as for "heart" because courage is centred in the heart. The most ancient Indo-European word for heart means "that which leaps." The heart leaps or beats in the breast of man. For example, people say, "my heart skipped a beat" in reaction to seeing somebody. Many such metaphors are used for the heart.

Three Types of People

The ancients were aware of the spiritual diseases of the heart, and this is certainly at the essence of the Islamic teaching. One of the first things the Qur’an does is define three types of people: the mu'minun, thekafirun, and the munafiqun. The mu'minun are people whose hearts are alive while the kafirun are people whose hearts are dead. The munafiqun are people who have a disease or a sickness in their hearts; thus, Allah subhanahu wa t'ala says, "In their hearts is a disease, and they were increased in their disease." This is also in accordance with another verse: "When their hearts deviated, Allah made them deviate further." When somebody turns away from Allah subhanahu wa t'ala, Allah subhanahu wa t'ala causes them to deviate even further from the truth.

The Heart and the Brain

The actual physical heart in our breast beats about 100,000 times a day, pumping two gallons of blood per minute, 100 gallons per hour, 24 hours a day, seven days a week, 365 days a year for an entire lifetime! The vascular system that sends this life-giving blood is over 60,000 miles long: it is more than two times the circumference of the earth. Furthermore, it is interesting to note that the heart starts beating before the brain is formed; the heart begins to beat without any central nervous system. The dominant theory was that the central nervous system is what is controlling the entire human being from the brain, yet we know now that in fact the nervous system does not initiate the heartbeat. It is actually self-initiated; we would say, it is initiated by Allah subhanahu wa t'ala.

The heart is the centre of the human being. Many people think the brain is the centre of consciousness, yet the Qur’an clearly states, "They have hearts that they are not able to understand with." According to the Muslims, the centre of human consciousness is the heart and not the brain itself, and it is only recently that human beings have learned there are over 40,000 neurons in the heart; in other words, there are cells in the heart that are communicating. Now, it is understood that there is two-way communication between the brain and the heart: the brain sends messages to the heart, but the heart also sends messages to the brain. The brain receives these messages from the heart, which reach the amygdala and the thalamus. The cortex receives input from the amygdala and thalamus that it processes to produce emotion; the new cortex relates to learning and reasoning. These processes are recent discoveries, and although we do not fully understand them, we do know that the heart is an extremely sophisticated organ.

According to the hadith, the heart is a source of knowledge. The Prophet, sallallahu 'alayhi wa sallam, said that wrong action is what irritates the heart. Thus, the heart actually knows wrong actions, and this is one of the reasons why people can do terrible things, but, ultimately, they are affected negatively. In Crime and Punishment, the brilliant Russian author Dostoevsky indicates that crime itself is the perpetrator's punishment because human beings have to live with the result of their actions: their souls are affected. When people do something against the heart, they act against the soul, and that actually affects human beings to the degree that they will go into a state of spiritual agitation, and people will use many ways to cover this up. This is what kufur is: "kufur" means "covering up." To hide their agitation, people use alcohol, drugs, and sexual experimentation; they also seek power, wealth, and fame, taking themselves into a state of heedlessness, submerging themselves into the ephemeral world which causes them to forget their essential nature and to forget their hearts. Thus, people become cut off from their hearts.

Wrong Actions Sicken the Heart

One of the things about being cut off from the heart is that the more cut off from the heart one becomes, the sicker the heart grows because the heart needs nourishment, and heedlessness starves the spiritual heart. When one goes into a state of unawareness of Allah and the akhira, one becomes unaware of the infinite world in relation to the finite world, unaware that we are in this world for a temporary period. When we look at the infinite world in relation to the finite world, suddenly our concerns become focused on the infinite world and not on the finite world. On the other hand, when people are completely immersed within the finite world, believing that they will be here forever, believing that they will not be taken to account for their actions, this action in and of itself ultimately leads to the spiritual death of the hearts. However, before it dies and becomes putrid and completely foul, the heart will show many symptoms. These are the spiritual diseases of the hearts.

Shubahat and Shahawat: Two Types of Diseases

There are two types of diseases of the heart. The first are called shubahat, and these are diseases that relate to understanding. For instance, if somebody is fearful of his provision from Allah, afraid he will not get his food for the day, then there is a disease in his heart because a sound heart has complete trust in Allahsubhanahu wa t'ala, and a sick heart has doubt. For this reason, a sound heart does not worry. It is the nafs(ego), shaytan, hawa (caprice), and dunya (the love of this ephemeral world) that lead to this state of fear or of anxiety. The heart in [and] of itself is an organ designed to be in a state of stillness, but the stillness will only come about by the remembrance of Allah subhanahu wa t'ala. The Qur’an states, "Isn't it by the dhikrof Allah that the heart is stilled?" This is what the heart wants: it wants to remember Allah subhanahu wa t'ala. When Allah is not remembered, the heart goes into a state of agitation: it goes in a state of turmoil, and it becomes diseased because it is not being fed. Just as we need to breathe because cells need life-giving oxygen and if we stop breathing, cells die, similarly, the heart also needs to breathe, and the breath of the heart is the remembrance of Allah subhanahu wa t'ala. Dhikr is what feeds and nourishes the heart. The company of good people is the food and exercise of the heart. All of these things are necessary for the heart to be sound and healthy, and this is basically the purpose of Revelation. The Qur’an has come to remind people that our hearts need nourishment. Thus, Allah subhanahu wa t'ala tells us that the human being who will be in a good state in the next world is the one who brings a sound heart.

When we are born, we enter the world in a state of fitra: the original inherent nature of the human being; then we learn to be anxious. We learn anxiety from our mothers, fathers, and society. Thus, the Qur’an says that the human being is created in a state of anxiety (hala'), and the one group of people who are removed from this state of anxiety are the musallin: the people of prayer. This "prayer" is not the five daily obligatory prayers; rather, it is the prayer of people who are always in a state of prayer (dhikr); they are always in a state of connection with Allah subhanahu wa t'ala, and this is the highest station. This is the station of people who are not diverted from the remembrance of Allah subhanahu wa t'ala by buying, commerce, or anything else. They are the ones who remember Allah subhanahu wa t'ala, as the Qur’an states, "standing, sitting, and reclining on their sides." These are the people who are not the people of heedlessness (ghafla).

The second type of the diseases of the heart is called shahawat, and these are the base desires of the self. For instance, food and sex are shahawat; they are appetites. These become diseases when they grow out of proportion from their natural states. In Islam, we have a method or a means by which our hearts can be remedied and return to their sound state again. The dhikr that the Prophet sallallahu 'alayhi wa sallam did more than any other dhikr was "Oh Turner-Overer of the hearts, make my heart firm on your deen," and it is important that Muslims be reminded of this.

The Text: Mat-hartul Qulub

In Arabic, "Mat-hara" is ism makaan (a noun of place), and it means "a tool of tahara (purification)," and that is what Mat-hartul Qulub is. This text is the alchemy of the heart: it explains how to transform the heart. Mat-hartul Qulub was written by a great scholar, Shaykh Muhammad Maulud al-Musawir al-Ya'qubi from Mauritania. He was a brilliant scholar of West Africa who mastered all of the Islamic sciences as well as the inward sciences of Islam. He wrote this didactic poem in order to teach people the means to purify their hearts because he looked around and realized that everybody he saw had a diseased heart. Though he recognized the benefit in learning the abstract sciences of Islam, such as grammar, rhetoric, and logic, he felt that people may not have a great deal of need for that knowledge given the fact that on the Day of Judgement, the heart is the only thing about which we will be asked. The state of our hearts is the only thing that may benefit us because "actions are by intentions" as the hadith states. Since all our actions are rooted in intentions, and the place of intention is the heart, every action we do is rooted in our hearts. Thus, in reality when we are asked about our actions, we are asked about the intentions behind the actions, and given the fact that intentions emanate from the heart, what we are actually being asked about is the human heart. When Shaykh Muhammad Maulud realized this, he said that suddenly Allah subhanahu wa t'ala inspired him to write this text, and he based it upon many of the previous texts that had gone before, such as the last book of the Ihya 'Ulumudin by Imam Abu Hamid al-Ghazzali.

Rectification Begins with the Self

If we look at the world today, the tribulations, the trials, and every war that we have, we will see that every bit of human suffering is rooted in human hearts. The reason people are aggressive against other people is due to diseases of the heart: covetousness, the desire to conquer, the desire to exploit other people, and the desire to steal their natural resources are all from diseases of the heart. A sound heart cannot commit such acts. Every murderer, every rapist, every idolater, every foul person, every person showing an act of cruelty has a diseased heart because these actions emanate from diseased hearts. If the hearts were sound, none of these actions would be a reality. Therefore, if we wish to change our world, we cannot go about it by attempting to rectify the outward; rather, we change the world by rectifying the inward because it is the inward that precedes the outward.

In reality, everything that we see outside of us comes from the unseen world. The phenomenal world emerges from the unseen world, and all actions emerge from the unseen realm of our hearts. Thus, if we want to rectify our actions, we must first rectify our hearts. Dr. Martin Luther King, Jr., the famous American preacher and civil rights activist, said that in order for people to condemn injustice, they have to follow four stages: the first stage is that they must ascertain that injustices are indeed being perpetrated. People must point out the injustices, and in his case, it was injustices against the African-American people in the United States. The second stage is to negotiate: people must go to the oppressors and demand justice. If the oppressors refuse, then Dr. King said that the third stage is self-purification. He said that we must ask ourselves, are we ourselves wrongdoers? Are we ourselves oppressors? The final stage is to take action once we have looked into ourselves.

One of the things the Muslims of the modern world fail to recognize is that when we look at all of the terrible things that are happening to us, we often refuse to look at ourselves and ask ourselves, why are these things happening to us? If we ask that in all sincerity, the answer will come back in no uncertain terms that this is all from our own selves. We have brought all of the suffering upon ourselves. This is the only empowering position that we can take, and this is the Quranic position. Allah subhanahu wa t'ala says quite clearly that He places some of the oppressors over other oppressors because of what their hands were earning. According to Fakharudin ar-Razi's explanation, radi Allahu 'anhu, this verse means that whenever there is oppression in the earth, it is a result of other people's oppression. Thus, those people who are being aggressed upon are being oppressed because of their own oppression. However, this is obviously with the exception of tribulation. There are definitely times when the mu'minun are tried, but if they respond accordingly with patience and perseverance, Allah subhanahu wa t'ala always gives them victory.

The Impure Oppress and the Pure Elevate

There is no doubt that the Prophet sallallahu 'alayhi wa sallam and the sahaba were being oppressed when they were in Makkah, but Allah subhanahu wa t'ala later gave them victory. Within 23 years, the Prophetsallallahu 'alayhi wa sallam was not only no longer oppressed, he had conquered the entire Arabian peninsula, and all of the people who had previously oppressed him were begging him for mercy. Even though they deserved to be recompensed with punishment, the Prophet sallallahu 'alayhi wa sallam forgave them, and this is the difference between somebody whose heart is pure and somebody whose heart is impure. The impure people oppress, and the pure people not only forgive their oppressors, they actually conquer them by the power of Allah subhanahu wa t'ala, and then they elevate them. This is what Muslims must recognize: the only solution to all of our problems is that we have to purify ourselves, and this is whatMat-hartul Qulub is about; it is a book of self-purification. If we take this book seriously, work on our hearts, and actually implement what we learn from it, we will begin to see changes in our lives, around us, and within our own family dynamics. It is a blessing that we have this book and that this teaching still exists in our community. All that is left is for us to take this teaching upon ourselves and to take it seriously.

Medicine for the Diseased Heart

If you use the techniques that are given by the imams, you will see results. However, it is just as the prescription that the doctor gives you: the doctor can only write the prescription; he can give you the medicine, but he cannot force you to take the medicine. It is left for us to take the medicine. The imams have given us the medicine: our teaching is there; it is clear; it does work; and we can change ourselves with it. If we do, Allah subhanahu wa t'ala has promised that we will be rewarded in this world and in the next. Thus, all that is left for us to do now is to go through these diseases and then set out to implement their cures in sha Allah.

Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.

Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah.

As-Salaam Alaikum Wa-Rahmatullahi Wa-BarakatuhuA Lost Sunnah ,How the Prophet Behaved in his Home.

Since childhood we men see our mothers and sisters working in the kitchen , doing the daily routine household chores of our home.

After we grow up , we behave in the same way and like the “King who enters in his house” (and does nothing) , we start commanding thing and start getting it done by the wife or the servant.

We only remember the ayat from the Quraan “wherin men are allowed to have 4 wives…” but easily forget how the Prophet behaved when he was in his home.

So what did Prophet do when he would spend time in his home. ?Order everyone to clean the house ?? NOLie down on the bed and leave as it is ?? NOOrder nicest dishes to be prepared ?? NOEat and Sleep ?? NO

So what did Prophet do when he would spend time in his home. ?

The Apostle of Allah (sallallahu alayhi wa sallam) occupied himself at his home like a common man.

As Aishah relates, he used to clean his clothes, milk the sheep and himself do his odd jobs. She also says that he would mend his clothes, repair his shoes and do similar other works.

When asked how the Prophet occupied himself at home, she replied, “He used to keep himself busy in household chores and went out when the time for prayer came.”

In another report related on her authority, she is reported to have said,“The Prophet of Allah (sallallahu alayhi wa sallam) used to repair his shoes, mend his clothes and occupied himself at home even as any of you occupy yourself.”

Aishah relates, “Allahs Messenger (sallallahu alayhi wa sallam) was very softhearted, the kindliest of all. He laughed often and smiled much.”

Anas says that “he had not seen a man who was more clement and nice to his household members than the Apostle of Allah.”

It is related on the authority of Aishah that the Prophet (sallallahu alayhi wa sallam) said, “The best of you is one who is most nice to his wife and children and I am the nicest among you.”

Abu Huraira said that the Prophet (sallallahu alayhi wa sallam) never expressed disapproval of any food, if he desired he ate it, and if he disliked he left it alone.”

“There was a person before you who had killedninety-nine persons and then made an inquiryabout the learned persons of the world(who could show him the way to salvation).

He was directed to a monk. He came to himand told him that he had killed ninety-nine personsand asked him whether there was any scopefor his repentance to be accepted.He (monk) said: No. He killed him alsoand thus completed one hundred.

He then asked about the learned persons of the earthand he was directed to a scholar, and he told him thathe had killed one hundred persons and asked him whetherthere was any scope for his repentance to be accepted.He (scholar) said: Yes;what stands between you and the repentance?You better go to such and such land;there are people devoted to prayer and worshipand you also worship along with them and do not cometo the land of yours since it was an evil land (for you).

So he went away and he had hardly coveredhalf the distance when death came to himand there was a dispute between the angels of mercyand the angels of punishment.

The angels of mercy said:This man has come as a penitent and remorseful to Allahand the angels of punishment said:He has done no good at all.

Then there came another angel in the form ofa human being in order to decide between them.He said: You measure the land to which he has drawn near.They measured it and found him nearer to the landwhere he intended to go (the land of piety),and so the angels of mercy took possession of it.

Qatada said that Hasan told him that it was said to them that as death approached him, he crawled upon his chest (and managed) to slip in the land of mercy.”

{ Sahih Muslim }{Book 37, Book Name Kitab Al-Tauba Number 6662}

This hadith has been narrated on the authority of Qatida (Radi Allah Anhu)with the same chain of transmitters but (with this variation of wording):

“Allah commanded the earth (from where)he wanted to come out to move itself awayand to the other earth (where he wanted to go)to draw nearer.”

He who seeks repentance (from the Lord)before the rising of the sun from the west(before the Day of Resurrection) ,Allah turns to him with Mercy.

[Sahih Muslim : Book 35, Book Name Kitab Al-Dhikr Number 6525]

Abu Mu’sa (Radi Allah Anhu) reported Allah’s Messenger (sal-allahu-alleihi- wasallam) as saying that Allah, the Exalted and Glorious, Stretches out His Hand during the night so that the people repent for the fault committed from dawn till dusk and He stretches out His Hand during the day so that the people may reprint for the fault committed from dusk to dawn. (He would accept repentance) before the sun rises in the west (before the Day of Resurrection)

Tuesday, 6 July 2010

There are many reasons why we should cry: Fear of Allaah, regret for our sins, fear of Allaah’s punishment in the Hereafter, etc. In fact, the Prophet [sall-Allaahu ‘alayhi wa sallam] said, “Had you known what I know, you would have laughed only a little, and cried a great deal.” If our eyes remain dry, signifying the hardness of our hearts, then that certainly was not the case for the pious Muslims from the early generations of Islam. Let us look at some examples of our pious predecessors, so that perhaps we might follow in their footsteps.

Abu Yunus bin ‘Ubaid said, “We used to enter upon Al-Hasan, and it was [frequently] the case that he would cry for so long, that we would [always] end up having mercy on him [i.e., feeling compassionate and concerned for him].” That Sa’id bin Jubair eventually suffered from weak eyesight was attributed to his frequent fits of crying. [1]

‘Ata’ As-Salimi was once asked, “What is it that you desire?” He answered, “I want to cry [from the fear of Allaah, for my sins, etc] until I am no longer able to cry.” He was often seen with tears flowing down his cheeks.

Constant crying and constant flowing of tears left black marks on the cheeks of Malik bin Dinar. And he used to say, “Had I been able to control my tears, I would have cried throughout the days of my life [i.e., there is so much to cry over].” Would, then, that we would cry even for a part of the night!

Thabit Al-Bunnani cried so much that he eventually was on the verge of losing his eyesight. It was said to him, “We will give you some treatment [perhaps an ointment] for your eyes so that you will no longer shed any tears.” But he demurred, saying, “There is no goodness in an aye that does not shed tears.”

When ‘Ata As-Salimi was reproached for his frequent fits of weeping, he said in his defence: “Indeed, when I remember the dwellers of the Hell-fire and the punishment they will receive from Allaah [subhaanahu wa ta’aala], I imagine that I am one of them. When a person’s hands are shackled, and when he is being dragged to the Hell-fire, how can you expect him not to cry?”

And when Budail Al-‘Uqaili was reproached for the same reason, he said, “I cry because I am afraid of being thirsty for along time on the Day of Resurrection.” [2]

A woman named Burdah used to cry very frequently, so much so that some of her companions feared that her crying would weaken her eyesight, or perhaps even lead to blindness. When someone reminded Burdah of these possible outcomes, she said, “Leave me as I am, for if I am from the dwellers of the Hell-fire then it matters not if I lose my eyesight. And if I am from the dwellers of Paradise, then Allaah will compensate me with eyes that are better than these eyes.” [3]

Thursday, 1 July 2010

Our Prophet Muhammad (pbuh) was a very simple person and spent all his life in simplicity. He (pbuh) was very unceremonious and informal in his habits. He (pbuh) ate whatever he was given, wore very thick and coarse cloth, even when he (pbuh) was the ruler of a state and undisputed leader of the people. He (pbuh) sat on the floor, bare ground or a mat without any hesitation, alone or in the company of other people. He (pbuh) ate bread made from coarse flour and even spent days on mere dates. He (pbuh) wore simple clothes and did not like display or show. He (pbuh) was by nature simple and liked simplicity and informality in everything.

Ibn Masud (ra) said that God’s Messenger slept on a reed mat and got up with the mark of it on his body. He (pbuh) said, “O God’s Messenger! I wish you would order us to spread something out for you and make something.” The Prophet (pbuh) replied, “What have I to do with the world, I am like a rider who rests for a while under the shade of a tree, then goes off and leaves it.” Ubaid-Allah bin Muhsin (ra) reported God’s Messenger as saying, “If anyone among you is secure in mind in the morning, healthy in body and has food for the day, it is as though the whole world has been brought into his Possession.”

Abu Hurairah (ra) reported God’s Messenger as saying, “Look at those who are inferior to you and do not look at those who are superior to you, for that is more likely to keep you from despising God’s Favour on you.” Abu Talha(ra) said, “When we complained to God’s Messenger of hunger and raised our clothes to show we were each carrying a stone over our belly, he (ra) raised his clothes and showed that he had two stones on his belly.”

He liked simple living and wanted his family to lead a simple life and abstain from ostentatious living. He often wore thick clothes. His bed was sometimes of rough blanket sometimes of skin filled with palm fibres and sometimes of ordinary coarse cloth.. In the ninth year of Al-Hijrah, when the Islamic state had extended from Yemen to Syria, its ruler had only one bed and one dry water-bag of skin. A’isha (ra) reported that when he (pbuh) died, there was nothing in the house to eat except some barley.

Once Umar (ra) entered Muhammad’s (pbuh) house and noticed the state of the furniture in it. Muhammad (pbuh) himself had only one sheet of cloth round him to cover the lower part of his body. There was one simple bed, with one pillow filled with nut fibre; on one side of the room was some barley and in one corner near his feet was an animal skin. There were some water-bag skins hanging beside his bed. Umar (ra) said that on seeing this tears came into his eyes. God’s Messenger (pbuh) asked the reason for his tears. He replied, “O God’s Messenger! Why shouldn’t I cry! The strings of the bed have left marks on your body. This is a small room with all your furniture, I can see what there is. The Kaiser of Rome and Kisra of Persia enjoy luxurious living while you, God’s Messenger (pbuh), and the Chosen One, live like this.” He (pbuh) said, “Ibn Khattab! Don’t you like that they choose this world and we choose the Hereafter?”.

In short, Muhammad (pbuh) lived and liked a simple life and enjoyed every minute of it. He (pbuh) taught his companions, through his personal example, to lead a simple life and not to be ostentatious.

Friday, 14 May 2010

In this life of poverty, hardship and trials, Abdullah asked his father [Imam Ahmed ibn Hanbal] one day, “Abi, when will we ever relax?” His father, one of the greatest revivers of the Sunnah, a role model for all Muslims looked him in the eye and said, “With the first step we take into Jannah.” Rahimahullah Al-Imam Ahmad! ♥

Once a man saw in his dream, that a lion was chasing him. The man ran to a tree, climbed on to it and sat on a branch. He looked down and saw that the lion was still there waiting for him.The man then looked to his side where the branch he was sitting on was attached to the tree and saw that two rats were circling around and eating the branch. One rat was black and the other one was white. The branch would fall on the ground very soon.The man then looked below again with fear and discovered that a big black snake had come and settled directly under him. The snake opened its mouth right under the man so that he will fall into it.The man then looked up to see if there was anything that he could hold on to. He saw another branch with a honeycomb. Drops of honey were falling from it. The man wanted to taste one of the drops. So, he put his tongue out and tasted one of the fallen drops of honey. The honey was amazing in taste. So, he wanted to taste another drop. As he did, he got lost into the sweetness of the honey.Meanwhile, he forgot about the two rats eating his branch away, the lion on the ground and the snake that is sitting right under him. After a while, he woke up from his sleep.To get the meaning behind this dream, the man went to a a pious scholar of Islam. The scholar said “The lion you saw is your death. It always chases you and goes where ever you go. The two rats, are the night and the day. Black one is the night and the white one is the day. They circle around, coming one after another, to eat your time as they take you closer to death. The big black snake with a dark mouth is your grave. It’s there, just waiting for you to fall into it. The honeycomb is this world and the sweet honey is the luxuries of this world. We like to taste a drop of the luxuries of this world but it’s very sweet. Then we taste another drop and yet another. Meanwhile, we get lost into it and we forget about our time, we forget about our death and we forget about our graves.”

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers ___evildoers), and (there is) forgiveness from Allaah and (His) Good Pleasure (for the believers __ good‑doers). And the life of this world is only a deceiving enjoyment”

Thursday, 13 May 2010

There are seven whom Allaah will shade in His Shade on the Day when there is no shade except His Shade

The Prophet said:

There are seven whom Allaah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allaah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allaah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but be says: 'I fear Allaah', a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allaah in private and so his eyes shed tears.'

In this beautiful Hadeeth, the Prophet spoke about small acts of worship which result in such a huge reward: shade on the Day when there will be no shade except His Shade [1]. This may not seem like much at first but then reflect upon the following Hadeeth:

'On the Day of Resurrection, the sun would draw so close to the people that there would be left a distance of only one mile. The people will be submerged in perspiration according to their deeds, some up to their ankles, some up to their knees, some up to the waist and some would have the bridle of perspiration and, while saying this, the Messenger of Allaah put his hand towards his mouth.'

So who would want more then, on this Day, than to be under the Shade and protection of Allaah Azza wa Jal

Let us examine now the characteristics and virtues of these seven categories of people who will be worthy of such an exalted position on the Day of Gathering.

1. 'A Just Ruler...'

The concept of Justice in Islaam is very important and it is something which the Muslim - Ruler and the ruled - must apply in all matters without exception. Justice means to give each the right he deserves: Muslim or non-Muslim, relative or stranger, friend or enemy. Allaah says:

'...And do not let hatred cause you to act unjustly, that is nearer to piety

[Soorah al-Maa'idah (5):8].

Unfortunately, even if we admit this in theory, we quickly forget it in practice. So we find that when we speak about our friends and loved ones, we praise them beyond reason and when we speak about those whom we hold difference with, we can find no good in them and we just capitalise on their bad points. This is far removed from the justice which Allaah loves and gives great reward for, as mentioned in the following Hadeeth:

'The doers of justice will be on thrones of light at Allaah's Right Hand - and both of Allaah's Hands are Right Hands"

- those who were just in their Ruling, with their families and in all that over which they were given authority [2].

The Prophet assigning to Abdullah ibn Mas'ud the open spaces in Medina between the dwellings and palm gardens of the Ansar, and when the Banu Abd ibn Zuhrah said,

"Remove from us the son of Umm Abd (Ibn Mas'ud),"

replying,

"Why then did Allah send me. Allah does not bless a people among whom a weak man is not given his right."

Baghawi transmitted it in Sharh as-Sunnah. Sunan at-Tirmidhi no.3003

The concept of justice is most important for the Ruler, since he is in charge of his people and the primary disposer of justice in the land. For this reason, the Ruler is given special mention as one of the seven who will be honoured with Allaah's Shade.

2. 'A youth who grew up in the worship of Allaah...'

The great scholar, Ayyoob as-Sakhtiyaanee (d.131H) said,

'From the success of a youth is that Allaah guides him to a scholar of the Sunnah.'

Hasan - Reported in Sharh Usoolis-Sunnah of al-Laalikaa'ee (no.30).

Indeed, it is a great blessing from Allaah for a youth h be guided towards worship and be befriended by the righteous, since it is in youth that a person is most vulnerable to the temptations of life and liable to drift away from the Islaamic Path. This becomes apparent when we look at society around us and we see that most of the worldly distractions, such as music, games, clubs, fashion etc. are all specifically targeted at the young. 'You're only young once!' they are told, which is why many Muslims nowadays waste their youth thinking that they will pray, wear hijaab and go on Hajj, etc. when they are old, as if they have a guarantee of longevity from Allaah! How well we would do to heed the Prophet's advice when he said:

'Take benefit of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied and your life before your death.'

There is great encouragement in the Sunnah for men to pray in the mosques and the reward associated with it is tremendous [3]. Not only does it make the person eligible for Allaah's Shade on the day of Judgement, but,

'he does not take a step [towards the mosque except that because of it, he is raised by one rank and one sin is removed from him. Then when he prays, the Angels do not cease supplicating for him [for] as long as he remains at his place of Prayer [sayings]: O Allaah send blessings upon him, O Allaah have mercy upon him...'

It must be emphasised here however, that all the Hadeeth encouraging the men to be attached to the mosques are not intended to lead one to the conclusion that Islaam is a Religion which should be confined to the mosques, as many people imagine. Nonetheless, the mosque should be at the heart of the Muslim community, and the role of those in authority of the mosques is vital here. They are the ones mainly responsible for making the mosque a welcome refuge for the Muslims, rather than an arena for politics and power struggles as many seem to have become these days. And we seek Allaah's refuge from this!

4. 'Two men who love each other for Allaah's sake, meeting for that and parting upon that....'

Having mutual love for the sake of Allaah is one of the great doors leading to the good of the Hereafter and a cause of tasting the sweetness of Eemaan in this world. Loving one another for Allaah's sake means that the Muslim does not love another except for the correctness of his Deen. So it does not matter what the person looks like, what he wears, how rich or poor he is, where he comes from, or what the colour of his skin is - perhaps you dislike everything about him, but you love him for his Eemaan: this is loving for Allaah's sake.

'Allaah, the Mighty and Magnificent says: 'Those who have mutual love for the sake of My Glory will have pillars of light and will be envied the Prophets and martyrs.'

Saheeh - Collected in Sunan at-Tirmidhee & Musnad Ahmad (5/336-7).

SubhanAllaah! Imagine being envied by Allaah's chosen Messengers and those who were slain in His Path! Such is the reward of those who love one another for Allaah's sake.

5. 'A man who is called by a woman of beauty and position but he says: 'I fear Allaah...'

This world is full of temptations which lead to burning in the Fire and amongst them is that which comes from women. Many a man has led his soul into destruction on account of the lure of a woman which is why the Prophet warned his Ummah specifically about this. He said,

'The world is sweet and green and verily Allaah is going to install you as successors upon it in order to see how you act. So avoid the allurement of women: verily the first trial for the Children of Israa'eel was caused by women.'

The most important provision which we need to protect ourselves from this and all other temptations in life is the fear (khawf) of Allaah. This fact is alluded to in the following Qur'aanic Aayah:

'And as for him who feared standing before his Lord and restrained himself from impure evil desires, verily Paradise will be his abode.'

[Soorah an- Naazi'aat (79):40 1].

6. 'A man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity...'

This describes the type of person who goes to great lengths to protect himself from ar-Riyaa. Ar-Riyaa means to do deeds in order to earn the praise and recognition of people. This sin destroys all the benefits that lie in righteous deeds and brings on a serious punishment for the one who commits it. It is particularly dangerous because it is in man's nature to desire and enjoy the praise of others. Thus, great care has to be token to ensure that one's intentions begin and remain pure whenever good actions (such as charity) are being done. Not like what we see today where we have mosque notice boards announcing who gave what to whom, why and when! Allaah warns:

'O you who believe! Do not render vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men and he does not believe in Allaah nor in the Last Day.'

[al-Baqarah (2):264]. May Allaah preserve us from this.

7. '...A man who remembered Allaah in private and so his eyes shed tears.'

Crying is not a sissy' thing to do. The Prophet, who was the best of all creation, would weep as would all of his Companions. Tears are a genuine expression of fear of Allaah's Punishment and of our sincere love and awe of Him. But how often do we remember Allaah in seclusion and are then moved to tears? How much do we laugh and how little do we weep? The Prophet said,

'There is nothing more beloved to Allaah than two drops and two marks: A tear shed due to fear of Allaah, and a drop of blood spilled in the path of Allaah. And as for the two marks, then a mark caused in the path of Allaah, and a mark caused by fulfilling one of the duties made obligatory by Allaah..

Hasan - collected by at-Tirmidhee and al-Mishkaat (3837)

Alhamdulillaah, through these seven types of people mentioned in the Hadeeth, we have been given clear signposts of the way to attain Allaah's pleasure and satisfaction. So dear brothers and sisters in Eemaan, devote yourself to being one amongst those seven, for indeed fortunate will be those who are granted Allaah's Shade on the Day when there will be no shade but His.

Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said؛

'And also in yourselves. Will you not then see'

Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship.''Allah the Exalted said next,

'And in the heaven is your provision'

meaning, rain,

'and that which you are promised'

meaning Paradise. This was said by Ibn `Abbas, Mujahid and several others.Allah said:

'Then by the Lord of the heaven and the earth, it is the truth, just as you can speak'

Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu`adh used to say: "What I am saying is as true as your being here.''

Tuesday, 11 May 2010

Abu Hurayra (RA) said, "A believer is the mirror of his brother. When he sees a fault in it, he should correct it." Bukhari

Learn, Practice and Teach the meaning of this verse

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine...” [al-Talaaq 65:2,3]

Narrated Abu Sa'id Al-Khudri and Abu Huraira: The Prophet said, "No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that." Sahih Bukhari Volume 7, Book 70, Number 545

"And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed."

The Holy Quran (62:10)

"Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear."

Monday, 10 May 2010

Abu Hurairah, radhi Allaahu anhu, reported that a man passed by the Prophet, sall'Allaahu alaihi wa salaam, as he was sitting in a group. The man said,

"Peace be upon you."

[As Salaamu Alaikum]. The Prophet said,

"He will have [the equivalen of] ten good deeds [for that]. Another man passed by and said, "Peace be upon you, and the mercy of Allaah [As Salaamu Alaikum wa Rahmaatullaahi]."

The Prophet said,

"Twenty good deeds."

Anothe man passed by and said,

"Peace be upon you, and the mercy of Allaah, and His blessings [As Salaamu Alaikum wa Rahmaatullaahi wa Barakatuhu]."

The Prophet said,

"Thirty good deeds."

Then, one of those present in the gathering stood up to leave but did not offer greetings. The Prophet of Allaah, sall'Allaahu alaihi wa salaam, said,

"Your friend nearly forgot something. Whenever someone comes into a gathering, let him offer greetings. Then, if he wants to sit, let him sit. When he leaves, let him offer greetings, for the first is no more entitled to greetings than the last."

Saturday, 8 May 2010

The Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. They say,

“We make no distinction between one another of His Messengers” – and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).”

(Al-Baqarah 2:285)

Allâh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.

“Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maulâ (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people.”

(Al-Baqarah 2:286)

The Virtue of These AyahFrom Ibn ‘Abbas ” who said:

“While Jibra’eel (Gibrael) ” `May Peace be upon him’ was sitting with the Prophet !, he heard the opening of a gate above him. So he raised his head and said: `This is a gate from the shies that has opened today, which has never opened before this day.’ So an angel descended from it (the gate). So he Jibra’eel ” said: “This is an angel that has descended to the earth, which has never descended except today. He gave Salam and said: ‘Receive glad tidings [Oh Muhammad ! with two lights which have been given to you, that have never been given to a Prophet before you: The Opening of the Book (i.e. Surat Al- Fatihah) and the end of Surat Al-Baqarah. Never do you read a letter from either of the two (Surahs) except that you are given it.( Which means that you are given its reward (i.e. the reward of recitation))

(Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers.'')

Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him. The believers also believe in all Allah's Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah. Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others. Rather, all of Allah's Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah's leave. Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him. So the Last Hour will commence while Muhammad's Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant. Allah's statement,

(And they say, "We hear, and we obey'') means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications.

Allah's statement, (Allah burdens not a person beyond his scope) means, Allah does not ask a soul what is beyond its ability. This only demonstrates Allah's kindness, compassion and generosity towards His creation. This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah's statement,

(And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it.)

This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from. As for what one cannot protect himself from, such as what one says to himself - or passing thoughts - they will not be punished for that. We should state here that to dislike the evil thoughts that cross one's mind is a part of faith. Allah said next,

(He gets reward for that which he has earned) of good,

(And he is punished for that which he has earned) of evil, that is, concerning the acts that one is responsible for.

Allah then said, [mentioning what the believers said] while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication:

(“Our Lord! Push us not if we forget or fall into error,”) meaning, “If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling.” We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, “I shall (accept your supplication).” There is also the Hadith by Ibn `Abbas that Allah said, “I did (accept your supplication).”

(Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians),) means, “Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them. You sent Your Prophet Muhammad , the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi (Islamic Monotheism), easy religion.” Muslim recorded that Abu Hurayrah said that the Messenger of Allah said that Allah said, “I shall (accept your supplication).” Ibn `Abbas narrated that the Messenger of Allah said that Allah said, “I did (accept your supplication).”

There is the Hadith recorded through various chains of narration that the Messenger of Allah said,

(I was sent with the easy Hanifiyyah way.)

(Our Lord! Put not on us a burden greater than we have strength to bear) of obligations, hardships and afflictions, do not make us bear what we cannot bear of this.

(Our Lord! Put not on us a burden greater than we have strength to bear.)

We mentioned that Allah said, “I shall (accept your supplication)’‘ in one narration, and, “I did (accept your supplication),” in another narration.

(Pardon us) meaning, between us and You regarding what You know of our shortcomings and errors.

(And grant us forgiveness) concerning what is between us and Your servants. So do not expose our errors and evil deeds to them.

(Have mercy on us) in what will come thereafter. Therefore, do not allow us to fall into another error. They say that those who commit error need three things: Allah’s forgiveness for what is between Him and them, that He conceals these errors from His other servants, and thus does not expose them before the servants, and that He grants them immunity from further error.” We mentioned before that Allah answered these pleas, “I shall,” in one narration and, “I did,” in another narration.

(You are our Mawla) meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You. There is no power or strength except from You.

(And give us victory over the disbelieving people) those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet , worshipped other than You and associated others in Your worship. Give us victory and make us prevail above them in this and the Hereafter. Allah said, “I shall,” in one narration, and, “I did,” in the Hadith that Muslim collected from Ibn `Abbas.

Further, Ibn Jarir recorded that Abu Ishaq said that whenever Mu`adh would finish reciting this Surah,

(And give us victory over the disbelieving people), he would say “Amin.”

“Verily, if Allah loves a people, He makes them go through trials. Whoever is satisfied, for him is contentment, and whoever is angry upon him is wrath.”

[Tirmidhi]

Being sad is not encouraged in Islam

“So do not become weak, nor be sad…”

(Qur’an 3:139)

“And grieve not over them, and be not distressed because of what they plot.”

(Qur’an 16:127)

Sadness prevents one from action instead of compelling one towards it. The heart does not benefit through grief. The most beloved thing to the devil is to hinder the worshipper in the path of Allah. The Muslim must repel sadness and fight in any way that is permissible in Islam.

Allah is sufficient for us

“Allah is sufficient for us, and He is the best Disposer of affairs. So they returned with Grace and Bounty from Allah. No harm touched them; and they followed the good Pleasure of Allah. And Allah is the owner of Great Bounty.”

(Qur’an 3:173-174)

“And put your trust in Allah if you are believers indeed…”

(Qur’an 5:23)

“O you who believe! Seek help in patience and the prayer…”

(Qur’an 2:153)

By leaving your affairs to Allah, by depending on Him, by trusting in His promise, by being pleased with His decree, by thinking favourably of Him, and by waiting patiently for His help, you reap some of the greater fruits of faith. When you incorporate these qualities, you will be at peace concerning the future, because you will depend on your Lord for everything. As a result, you will find care, help, protection and victory.

Pre-ordainment

“No calamity befalls on earth or in yourselves but is inscribed in the Book of Decrees – before We bring it into existence.”

(Qur’an 57:22)

The pen has dried, and the pages have been lifted: all events shall come to pass have already been written. Whatever has befallen you was not meant to escape you, and whatever has escaped you was not meant to befall you: if this belief were to be firmly ingrained in your heart, then all hardships and difficulty would become ease and comfort.

The Prophet (pbuh) said,

“Whoever Allah wishes good for, He inflicts him (with hardship).”

[Bukhari]

For those who are afflicted with disaster, glad tidings await them: so remain patient and happy with your Lord.

“He cannot be questioned as to what He does, while they will be questioned.”

(Qur’an 21:23)

“Verily, with hardship there is relief”

(Qur’an 94:6)

“Perhaps Allah may bring victory or a decision according to His Will.”

(Qur’an 5:52)

Prophet Ibrahim (‘alayhissalam) did not feel its heat because of the help he received from Allah.

“We (Allah) said : O’ fire! Be you coolness and safety for Ibrahim.”

(Qur’an 21:69)

The sea would not drown Prophet Moses (‘alayhissalaam) because he uttered in confident, strong and truthful manner:

“..Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity… And know that victory comes with patience, relief with affliction, and ease with hardship.”

[Tirmidhi]

Accept life as it is

If you read the Qur’an you will see that all the Prophets went through trials and tribulations. Life is a test so let us learn from the best examples of our Prophets.

“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty, ailments and were shaken.”

(Qur’an 2:214)

We should know that if we are pleased with our Lord, He will be pleased with us. And if you are pleased with your Lord no matter what the situation is, then you will find that you have earned your Lord’s pleasure. On the other hand, there are hypocrites whom Allah rejects their deeds. They are displeased with what Allah sends down and they hate seeking His pleasure; thus their deeds are performed in vain.

Your recompense is with Allah

When Allah, the Exalted takes something away from you, He compensates it with something better, but only if you are patient and seek His reward.

Prophet Muhammad (sallallahu ‘alayhi wa sallam) said,

“Whoever loses a loved one from the people of this world and then seeks recompense with his Lord, will be compensated with Paradise.”

Those who are in this world and are close to Allah will be raised in the highest of heaven:

“Peace be upon you, because you peresevered in patience! Excellent indeed is the final home!”

(Qur’an 13:24)

Truly, the life of this world is short and its treasures are few. O’ afflicted ones, if you are patient you lose nothing; and though you may not perceive it, you are profiting.

Extract honey but do not break the hive

“Repel (the evil) with one which is better, then verily! He, between whom and you there was enmity (will become) as though he was a close friend.”

(Qur’an 41:34)

“….and harm them not. And put your trust in Allah.”

(Qur’an 33:48)

Prophet Muhammad (sallallahu ‘alayhi wa sallam) said,

“Verily, Allah ordered me to keep relations with those that cut off, forgive the ones who does an injustice with me, and to give to those who withhold from me.”

“Those who repress anger, and who pardon men; verily, Allah loves the good-doers.”

(Qur’an 3-134)

Remembrance of Allah

“Verily, in the remembrance of Allah do hearts find rest.”

(Qur’an 13:28)

“Therefore remember Me and I will remember you…”

(Qur’an 2:152)

We should not be surprised when we hear that people who remember Allah are at peace. What is truly surprising is how the negligent and unmindful survive without remembering Him.

Allah says in the Qur’an,

“They are dead, lifeless and they know not when they will be raised up.”

(Qur’an 16: 21)

Truly, He is near when supplicated: He hears when he is called and He answers when He is invoked, so humble yourself before Him and ask of Him sincerely. Repeat His beautiful names, and mention Him alone as worthy of worship. Mention His praises, supplicate to Him: you will find then – by the will of Allah – happiness, peace and illumination.

“So Allah gave them the reward of this world and the excellent reward of the Hereafter.”

(Qur’an 3:148)

Loving Allah, knowing Him, remembering Him, seeking peace in Him, singling Him out for complete love, fear, hope and dependence – these qualities when combined in a person, constitute a sort of heaven on earth. These are qualities that bring peace to those who love Allah, a sort of peace that has no comparison in this world.

It is important that a special relationship exists in the heart between the slave and his Lord, a relationship that allows the slave to feel so close to his Lord that he requires no other. Thus, he finds company when he is alone, and he tastes the sweetness of remembering Him and supplicating to Him. Allah’s slave will continually face hardship and difficulty until he dies, but if he has a special relationship with his Lord, all of the hardships of life will become easy for him.

The prayer….the prayer – we must return to our mosques

“O’ you who believe! Seek help in patience and the Prayer.”

(Qur’an 2:153)

By earnestly performing the five daily prayers, we achieve the greatest of blessings: cleared off our sins and increase in rank with our Lord. Prayer is a potent remedy for our sickness, for it instills our faith in our souls.

As for those that keep away from the mosque and away from prayer, for them is unhappiness, wretchedness and an embittered life.

“For them is destruction and Allah will make their deeds vain.”

(Qur’an 47:8)

Take a moment to reflect

O whose mind has wandered in grief, O’ you whose eyes are loaded with tears; relax and know that your Creator aids, and that His mercy will bring you peace. And know that your reward is secure with He Who doesn’t disappoint the one who seeks to please Him. Be at peace, for after poverty comes joyous meeting, and after sleeplessness comes sound rest. O you who are oppressed in the lands, who suffer from hunger, pain, sickness and poverty, rejoice in the knowledge that you will soon be satisfied with food and that you will be happy and in good health.

Let us make these supplications, their purpose being to eliminate hardship, anxiety and grief:

“There is no worthy of worship except Allah, the Ever Forbearing, the Most Great. There is none worthy of worship except Allah, the Lord of the Tremendous Throne. There is none worthy of worship One Who sustains and protects all that exists, there is none worthy of worship except You, and by Your Mercy do we seek Your aid.”

“Verily, along with every hardship is relief, verily, along with hardship is relief. So when you have finished (your occupation), devote yourself for Allah’s worship. And to your Lord (Alone) turn (all your) intentions and hopes.”

[TMQ 94:5-8]

References:The Noble Qur’an (Muhsin Khan/Muhammad Hilali Translation)

Don’t Be Sad – Shaykh ‘Aaidh Al-Qarni

This is the publishers note:

At a time in which the Muslims are beset with trials from every periphery and within, comes this heartening book rooted in the commandments of Allah (swt), the Sunnah and the excellent guidance and examples of the Muslims that have come before us.

Don't Be Sad is an absolute must-read for all people. It is full of practical advice on how to replace sadness with a pragmatic and ultimately satisfying Islamic outlook on life. It exposes to the modern reader how Islam teaches us to deal with the tests and tribulations of this world.

So, take heart and hold firmly onto the rope of Allah (swt).

This personally is an excellent book, which I have on my bookshelf and always proves useful when I have a down day, and it never fails to pick me up. It is a MUST for all Muslims and Non Muslims alike. More so now we have dipped into the Recession, with growing financial worries and job insecurity, this book serves as an brilliant reminder to focus upon what is important.

Thursday, 6 May 2010

On the authority of Al-Miqdaam ibn Maadiy-Karib who said: I heard the Messenger of Allaah saying:

“No human ever filled a vessel worse than the stomach. Sufficient for any son of Aadam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath.”

[Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.]

Ibn Masaweh, a Muslim doctor, said after reading this hadeeth:

“If the people only used these words, they would avoid all diseases and maladies and the clinics and pharmacies would be idle.”

Another doctor, Al-Harith ibn Kalada said:

“That which has killed mankind is the introduction of food on top of food before it has been digested.”

As for spiritual benefits: humbleness of heart, strength of understanding, lessening of lower desires, lessening of personal opinions and anger, while overeating induces the opposites of all of those. Al-Hasan Al-Basree said:

“O, son of Adam, eat with one third of your stomach and drink with one third and leave one third of your stomach to breathe so that you may think.”

Ibn Umar: A man said to Ibn Umar:

“Shouldn’t I bring you some jawarish?” Ibn Umar said: “What is that?”He said: “Something which aids in digesting your food after you eat.” Ibn Umar said: “I have not eaten to being full for four months. That is not because I am not able to do so, but I was with a group of people who were hungry more than they were full.”

Not reaching your goals: Muhammad ibn Wasi said:

“Whoever eats little will understand and make others understand and will be clear and humble. Overeatingweighs a person down and keeps him from much of what he wants [to accomplish]. “

Al-Hasan Al-Basree:

“The test of Aadam, alayhis-salaam, was food and it is your test until Qiyama.”

And, it used to be said:

“Whoever takes control of his stomach gets control of all good deeds.”

And:

“Wisdom does not reside in a full stomach.”

One day, Al-Hasan offered some food to his companion who said:

“I have eaten until I am no longer able to eat.”

To which Al-Hasan said:

“SubhaanAllaah! Does a Muslim eat until he is no longer able to eat?”

Allaah grants this world to those whom He loves and those He does not love but only grants hunger to those whom he loves.

Ash-Shaafi’ee said:

“I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship.”

In Bukhaaree and Muslim:

“The believer eats with one stomach while the kafir eats with seven stomachs.”

Meaning: The believer eats with the manners of Islam and in moderation, while the kafir eats based on desires and gluttony and so he eats with seven stomachs.

Also:

“Food for one is enough for two and food for two is enough for three and food for three is enough for four.”

Also: From Aa’ishah:

“The family of Muhammad (sal-Allaahu ‘alayhe wa sallam) never filled themselves with wheat bread three days in a row from the time he came to Madeenah until he passed away.”

A Muslim should not merely follow his appetites. Allaah said:

“Then, they were followed by generations who neglected the prayer and followed their appetites. They will encounter a pit of fire except for those who repent…”

[Maryam 59-60]

The best generations did not:

“The best generation is my generation, followed by the one after them then the one after them. Then will come a people who bear witness but are not asked to bear witness, who swear oaths but do not fulfill them and fatness will appear among them.”

Tuesday, 4 May 2010

THE BOOK OF FUNERALSWhat is Said about "Relieved and being Relived from"

Chapter 16, no. 466:

Abu Qataadah bin Rab'ee, radhi Allaahu anhu, narrated: A funeral procession passed by the Messenger of Allaah, sall'Allaahu alaihi wa salaam, he said, "Relieved or being relieved from." The peopld asked, "O Messenger of Allaah! What is relieved and what is relieved from?" He said, "A believer is relieved (by death) from the hardships of the world (and leaves for the Mercy of Allaah) while a wicked person's death relieves the people, the land, the trees, (and) the animals from him."

Chapter 40, no. 490When a person dies, his place in Jannah (Paradise) or Hell is shown to him in evening and in morning:

Ibn "Umar, radhi Allaahu anhumma, narrated that the Messenger of Allaah, sall'Allaahu alaihi wa salaam, said: "When one of you dies, his place is shown to him in the morning and in the evening. If he belongs to the people of Jannah, he is shown his place in it; and if he belongs to the people of the Hell-Fire, he is shown his place therein. It will be said to him: "This is your place until Allaah raises you on the Day of Resurrection.'"

Chapter 41, no 491 The Questioning of the Two Angels in the Grave

Anas bin Maalik, radhi Allaahu anhu, narrated that the Prophet, sall'Allaahu alaihi wa salaam, said: "When the slave is laid in his grave and his people return, he hears their footsteps." He said: "Two angels come to him and make his sit and ask: 'What did you use to say about this man (ie, Muhammad, sall'Allaahu alaihi wa salaam)?' The believer will say: 'I testify that he is the slave of Allaah and HIs Messenger.' Then they will say to himL 'Look at your place in the Hell-Fire; Allaah has replaced it for you with a place in Jannah instead of it.'" The Prophet of Allaah, sall'Allaahu alaihi wa salaam, said: "So he will see both of his places."

Chapter 43, no 493 Seeking Refuge from the Torment in the Grave

Zaid bin Thaabit, radhi Allaahu anhu, narrated: While the Prophet, sall'Allaahu alaihi wa salaam, was with us in an orchard belonging to Banau Najjaar, riding a mule, it made a sideways shift and almost dropped him down, and there were six, five, or four graves. He said: "Who knows the people of these graves?" A man said: "I do." He, sall'Allaahu alaihi wa salaam, said: "When did they die?" He said: They died as polytheists." He said: "These people are tested in the graves. Were you not to stop burying your dead in the graves, I would ask Allaah to make you hear the lament of the graves which I hear."

Then he turned towards us and said: "We seek refuge with Allaah from the torment of Hell." They said :"We seek refuge with Allaah from the torment of Hell." He said: "Seek refuge with Allaah from the torment of the grave." They said: "We seek refuge with Allaah from the torment of the grave." He said: "Seek refuge iwth Allaah from al-Fitan (trial, turomoil, etc.), visible and invisible." And they said: "We seek refuge with Allaah from al-Fitan, visible and invisible." And he said,: "Seek refuge with Allaah from the al-Fitan of Ad Dajjal.". And they said, "We seek refuge from Allaah from the fitan of Ad-Dajjal."

Chapter 45, no 495 Visiting Graves and Asking for Forgiveness for Them

Abu Hurairah, radhi Allaahu anhu, narrated that the Prophet, sall'Allaahu alaihi wa salaam, visited the grave of his mother and he wept, and made others around him weep, and said: "I sought permission from my Rabb to ask forgiveness for her but it was not granted to me, and sought permission to visit her grave and it was granted to me. So visit the graves, for that makes you remember death."

Muhammad, `alayhis salam,Sat quietly in the eveningHis companion asked,“O beautiful man, why do you sit here, grieving?”“My ummah, those who follow me,The future of their faithMakes me worry ’til I cry.My brothers and sisters in Islam,Will they be strong and carry on after I die?”The Prophet stood silently and prayedHis beard becoming wet as he cried for his fears.“O Allah, don’t let this nation fade!”As he pleaded through the nightThe earth around him filled with tears.“My ummah, those who follow me,The future of their faithMakes me worry ’til I cry.My brothers and sisters in Islam,Will they be strong and carry on after I die?”A stillness fell over the landCompanions gathered near to where the Prophet lay.As Ayesha, his wife, held tight to his hand,The Prophet spoke again before he passed away,“My ummah, those who follow me,The future of their faithMakes me worry ’til I cry.My brothers and sisters in Islam,Will they be strong and carry on after I die?”Believers,Brothers and sisters in Islam,Will we be strong and carry onUntil we die?

Monday, 3 May 2010

Hasad (jealousy and envy) is among the most destructive emotions which a man may develop toward his fellow human being. With Hasad, a person will wish evil for others and will be happy when misfortune befalls them. The Prophet (peace and blessings be upon him) warned against envy by comparing it to fire that completely burns the wood.

He (peace and blessings be upon him) said:

“Beware of jealousy, for verily it destroys good deeds the way fire destroys wood.”

[Abu Dawud]

The Prophet (peace and blessings be upon him) said:

“There has come to you the disease of the nations before you, jealousy and hatred. This is the ‘shaver’ (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith…”

[At-Tirmidhi, No. 2434]

Hasad can take a person into disbelief because he may conclude that Allah has not been fair with him, while Allah is the Most Just. The person may forget all of Allah’s mercy and blessings bestowed upon him.

The Messenger of Allah (peace and blessings be upon him) said:

“They are enemies of Allah’s bounties.” When asked, “Who are they?”, he replied: “Those who envy people for what Allah has given them of Bounty.”

[At-Tabarani]

Allah through His Absolute Wisdom gave some people more wealth, intelligence, beauty, strength, and children than others. Discontentment comes from the slave’s ignorance of his Lord. If he recognizes his Lord with the attributes of Perfection, he would not be discontent and as a result would not develop Hasad. A believing Muslim should be content with what Allah has destined for him. Imam Ibn Qayyim said: “It (contentment) opens the door of peace and security for the slave.

“Allah favored some of you over others with wealth and properties- Do they deny the favors of Allah?”

[Noble Quran 16:71]

“Do they envy men for what Allah has given them of His Bounty?”

[Noble Quran 4:54]

“It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the mercy of your Lord is better.”

[Noble Quran 43:32]

This means that the mercy of Allah is better than the convenience of the world. Material things of this life do not make one superior over another. True superiority lies in Taqwa (righteousness and fear of Allah).

Allah said:

“Surely, the most noble of you to Allah is the most God-fearing.”

[Noble Quran 49:13]

“And the Hereafter with Your Lord is (only) for those who have Taqwa.”

[Noble Quran 43:35]

What belongs to the transient world is of no significance at all before Allah. The Prophet (peace and blessings be upon him) said:

“If this world were worth a mosquito’s wing before Allah, He would not give a disbeliever a drink of water. “

[At-Tirmidhi]

In order to discourage envy, the Prophet (peace and blessings be upon him) said:

“Do not look to those above you. Look to those below you, as it will more likely remind you of Allah’s favors bestowed on you.”

[Al-Bukhari and Muslim]

On another occasion, he said:

“If one of you looks at someone wealthier and better built than him, he should also look at someone of lower standard than himself.”

[Sahih Muslim]

Good envy

What Islam permits in contrast to Hasad (destructive jealousy) is Ghibtah (envy that is free from malice). It means that a person neither wishes for misfortune to fall on others nor does he hate the blessings with them. He desires for similar blessings without having any ill-feeling toward others.

The Messenger of Allah (peace and blessings be upon him) said:

“Envy is allowed in two cases: a man whom Allah has given the Quran and who recites it throughout night and day; and a man on whom Allah has bestowed wealth who gives it away night and day.”

[Al-Bukhari and Muslim]

The Prophet (peace and blessings be upon him) also explained what is allowed to be said:

“I wish I were given what he was given and did with it what he did.”

The Messenger of Allah (peace and blessings be upon him) said:

“The similitude of the people of this Ummah is like that of four individuals. One whom Allah has given wealth and knowledge, so he handles his wealth with knowledge.

One whom Allah has given knowledge but not wealth, and he says, ‘Lord, should I have wealth like so-and-so, I would have handled it like him.’ So they both have the same reward. Such a person loves to have wealth like others so he can do good like others without wishing that others lose their wealth.

“Another man whom Allah gave wealth but no knowledge spends it in disobedience to Allah.

And last, a man whom Allah has not given knowledge or wealth but who says, ‘Should I have wealth like so-and-so, I would spend it in the way he does.’ So, both will have the same sin against them.”